In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,

“"In knowledge." What is "in knowledge?" In wisdom such as is given from God; that which is truly knowledge; not as those that seem to be wise and boast of their acquaintance with the heathen discipline, but are deficient in this. "In long-suffering, in kindness" For this also is a great note of a noble soul, though exasperated and goaded on every side, to bear all with long-suffering. Then to show whence he became such, he added; "In the Holy Ghost." 'For in Him,' he saith, 'we do all these good works.' But observe when it is that he has mentioned the aid of the Holy Ghost. After he had set forth what was from himself. Moreover, he seems to me to say another thing herein. What then is this? Namely, 'we have both been filled with abundance of the Spirit and hereby also give a proof of our Apostleship in that we have been counted worthy of spiritual gifts.' For if this be grace also, yet still he himself was the cause who by his good works and his toils attracted that grace. "In love unfeigned." This was the cause of all those good things; this made him what he was; this caused the Spirit also to abide with him, by Whose aid also all things were rightly done of him.”

“Having set down the things that pertain to the endurance of evils, he consequently sets down those that pertain to the practice of good things. Now the goodness of a work consists in three things: in the perfection of the virtues, and this pertains to the heart; in the truth of speech, and this pertains to the mouth; in the power of the work, and this pertains to the deed. First, therefore, the Apostle shows how they conduct themselves in the things that pertain to the perfection of the virtues, which consist in the heart; secondly, in the things that pertain to the power of the mouth, at *in the word of truth*; thirdly, in the things that pertain to the perfection of the deed, at *in the power of God*. Concerning the first he sets down four virtues: and first the virtue of chastity, which holds the greatest place in the virtue of temperance, and as to this he says *in chastity*, namely of mind and body. Here it should be noted that immediately after many labors, watchings, and fastings, he adds concerning chastity, because whoever wishes to possess the virtue of chastity must needs devote himself to labors, persist in watchings, and be worn down by fasts. 1 Cor. 9:27: *I chastise my body and bring it into subjection*, etc. Heb. 12:14: *Follow peace*, etc. But if it be asked why he makes mention of no other virtues except temperance alone, it must be said that he does so, but implicitly; because what he says, *in much patience, in tribulations*, etc., pertains to the virtue of fortitude; and what he says, *by the arms of justice*, pertains to the virtue of justice. Secondly he sets down the virtue of knowledge. Hence he says *in knowledge*. And if indeed knowledge be referred to that knowledge by which someone knows how to conduct himself well in the midst of a depraved and perverse nation, then it is referred to the virtue of prudence. But if knowledge be referred to the certitude by which the faithful are certain of the things that pertain to the knowledge of God, then it pertains to the virtue of faith. And each is necessary for Christians, because without knowledge, taken in either the first or the second way, men easily fall into sins. Is. 5:13: *Therefore my people is led captive, because it had not knowledge*. Jer. 3:15: *I will give you shepherds according to my own heart*. Thirdly he sets down the virtue of hope. Hence he says *in longsuffering*, which pertains to the perfection of hope. Now nothing else is a longsuffering man than one who patiently awaits, out of hope, some arduous thing continually and long deferred, and this from the Holy Spirit. Gal. 5:22: *But the fruit of the Spirit is charity*, etc., *longsuffering*, etc. Col. 1:11: *in all patience and longsuffering*. Fourthly he sets down the virtue of charity. Now charity has two things, namely an exterior and an interior effect. But in the exterior effect it has sweetness toward one's neighbor. For it is not fitting that one be not sweet toward those whom he loves. And therefore he says *in sweetness*, that is, in a sweet manner of dealing with one's neighbors, so that we should be gentle. Prov. 12:11: *He that is sweet lives in moderation*, etc. Ecclus. 6:5: *A sweet word multiplies friends*, etc. But not in the sweetness of the world, but in that which is caused by the love of God, namely from the Holy Spirit, and therefore he says *in the Holy Spirit*, that is, which the Holy Spirit causes in us. Wis. 12:1: *O how good and sweet*, etc. In the interior effect, however, it has truth without pretense, so that one does not outwardly pretend the contrary of what he has within. And therefore he says *in charity unfeigned*. 1 John 3:18: *Let us not love in word nor in tongue, but*, etc. Col. 3:14: *above all things having charity*. And the reason for this is because, as is said in Wis. 1:5: *the holy spirit of discipline will flee from the feigned*. Consequently he shows how they conduct themselves in the things that pertain to the truth of the mouth, namely that they be truthful. And therefore he says *in the word of truth*, namely by speaking and preaching true things. But how they conduct themselves in the perfection of the deed, he adds, saying *in the power of God*, that is, let us not trust in our own works, but only in the power of God, and not in our own. 1 Cor. 4:20: *the kingdom of God is not in speech*, etc. Consequently, when he says *by the arms of justice*, etc., he shows how they conduct themselves in the working of good and evil things, amid good and evil, prosperous and adverse things, and this pertains to the virtue of justice. And first he shows this in general; secondly he expounds it in particular. He says therefore first, that we should present ourselves as ministers of God in much patience. And what is more, *by the arms of justice*. Here it must be known that justice orders and makes a man hold his own place, *on the right hand*, that is, in prosperity, so that he not be lifted up, and *on the left*, that is, in adversity, so that he not be cast down. Phil. 4:12: *everywhere and in all things*, etc., *I know how to abound*, etc. Consequently he expounds this through the parts of prosperous and adverse things, saying *by glory*, etc. Here it must be known that in temporal matters prosperity or adversity consists in three things: in the pride of life, in the concupiscence of the flesh, in the concupiscence of the eyes, according to that saying of 1 John 2:16: *all that is in the world is either the concupiscence of the flesh*, etc. And he pursues these in their order, because first he says how they conduct themselves in adverse and prosperous things which pertain to the pride of life, saying *by glory*, etc. Secondly how they conduct themselves in the things that pertain to the concupiscence of the flesh, at *as dying*, etc. Thirdly how they conduct themselves in the things that pertain to the concupiscence of the eyes, at *as needy*. Now there are two things that pertain to pride, namely the loftiness of estate and of works. And therefore he says *by glory*, that is, by a state of excellence, as if to say: let us present ourselves as ministers of God, namely through the glory of God, that is, in prosperity. Is. 23:9: *the Lord of hosts has purposed*, etc. And that the apostles appeared glorious is clear from Acts 14:10, where Paul and Barnabas were believed to be gods. And *dishonor*, which is on the left, as if to say: let us neither be lifted up in glory, nor, if we are contemptible, be cast down. 1 Cor. 1:28: *the base things of this world God has chosen*, etc. As to the fame of works he says *by evil report and good report*. Here it must be known that, as Gregory says, a man ought not of himself give cause for his own ill repute, but rather ought to procure a good report, according to that saying of Ecclus. 41:15: *Take care of a good name*, and this for the sake of others, because we ought to have good testimony among those who are without, 1 Tim. 3:7. But if it happen that someone incur ill repute unjustly, he ought not to be so faint of heart as to abandon justice on this account. But if he be in good repute among unbelievers, he ought nevertheless not to be proud, but ought to walk the middle way between the two. Consequently he expounds these two things he set down. And first what ill repute they had, and he shows that it was great, because *as seducers*, etc., as if to say: by some we are held as seducers, but by others we are held as truthful. Nor is it strange, since concerning Christ also some said that he was good, but others that he was not, but that he seduced the crowds, as is said in John 7:12. Secondly he shows how they were glorious and base, because *as unknown and known*, that is, approved by the good, and unknown, that is, despised by the wicked. 1 Cor. 4:13: *as the refuse*, etc. Consequently he pursues the things that pertain to the concupiscence of the flesh. And he sets down three things that the flesh desires. For first it desires long life, and as to this he says *as dying*, that is, although we are exposed to the dangers of death, below in ch. 11:23: *in deaths often*, etc., *yet behold we live*, by virtue and by faith. And therefore Hab. 2:4: *the just man lives by faith*. Ps. 117:17: *I shall not die, but live*, etc. Secondly it desires soundness and quiet. And as to this he says *as chastised and not killed*, as if to say: although we are chastised by the Lord with various scourges, yet he does not hand us over to death. Ps. 11: *The Lord chastising has chastised me*, etc. 2 Tim. 3:12: *all who wish to live piously*, etc. Thirdly it desires joy and gladness, and as to this he says *as sorrowful, yet always rejoicing*; because although in outward things, and those that belong to the flesh, we suffer sorrow and bitterness, yet inwardly we have continual joy, which grows in us from the consolations of the Holy Spirit, and the hope of eternal reward. James 1:2: *count it all joy*, etc. John 16:20: *your sorrow shall be turned into joy*, etc. Consequently he pursues the things that pertain to the concupiscence of the eyes. And concerning this he sets down two things, of which one is in comparison to others; and according to this, prosperity in riches is that a man abound, so that he can minister to others out of his riches. But the left-hand side in this is that a man be so poor that he must beg from others. And therefore he says that, in these temporal things, we are *as needy*, that is, receiving from others; but yet as to spiritual things we are *enriching many*. And he does not say *all*, because not all are prepared to be enriched. Prov. 13:7: *he is as it were poor, when he is in many riches*. The second is in comparison to oneself, and according to this, prosperity in riches is to possess much, but the left-hand side is that one have nothing at all. And as to this he says that in outward things they are *as having nothing*, namely in temporal things, because they have left all things for Christ's sake. Matt. 16: *if you wish to be perfect, go and sell all that you have*, etc. But inwardly and in spiritual things, *possessing all things*, namely through the interior greatness of heart. And this is so because they themselves lived not for themselves, but for Christ, and therefore they reckoned all things that are Christ's as their own. Hence, since to Christ all things are subject, they possessed all things, and all things tended to their glory. Jos. 1:3: *and every place that your foot shall tread upon, I will give to you*. Now note concerning what has been said, that the Apostle uses in the foregoing a wondrous manner of speaking. For he almost always sets one thing against another, and a temporal thing against a spiritual one; but yet in temporal things he always adds a certain qualification, namely: *as*, *like*, *as if*, *as though*; but in the opposite spiritual thing, he adds nothing. The reason for this is that temporal things, whether they be evil or good, or changeable and only apparent, nevertheless have a likeness either of good or of evil. And therefore he says: *as seducers*, and *as unknown*, because they were not so in the truth of the matter, but in men's opinion, and if they were transitory, they were good or evil. But spiritual goods that exist are real and true, and therefore he adds to them no qualification.”

“By the word of truth,.... By preaching the Gospel, truly, sincerely, without any adulteration of it, which comes from the God of truth, has for its subject matter Christ, who is the truth, and into which ministers are guided by the Spirit of truth, and every doctrine of which is truth: by the power of God; accompanying the word to the conversion and salvation of multitudes of souls; or by the signs, wonders, and miracles which were wrought for the confirmation of it: by the armour of righteousness, on the right hand, and on the left: meaning, either the whole armour of God, with which a Christian is all over clothed from head to foot, and in the strength of Christ may engage any adversary without fear; or else particularly the sword of the Spirit in the right hand, and the shield of faith in the left, whereby both the offensive and defensive part may be acted; or, as others think, uprightness of conscience, and holiness of life and conversation; with which being blessed, though on the one hand he meets with prosperity, and on the other hand with adversity, he is not lifted up with the one, nor cast down with the other; he is moved by neither, but passes on unconcerned.”

“By pureness - Εν ἁγνοτητι· In simplicity of intention, and purity of affection; together with that chastity and holiness of life which the Gospel enjoins. By knowledge - Of the Divine mysteries. By long-suffering - Under all provocations. By kindness - To our most virulent persecutors, and to all men. By the Holy Ghost - There are doubts among learned men whether the apostle here means that Spirit who is called the third person of the holy Trinity; or some grace, disposition, or quality of the soul, which was thus denominated, as implying a spirit wholly purified, and fitted to be a habitation of God. Schoettgen quotes a passage from Rabbi Bechai, in which it appears to him to have this latter meaning: "Rabbi Pinchas, the son of Jair, said: Reflection leads to sedulity; sedulity to innocence; innocence to abstinence; abstinence to cleanness; cleanness to sanctity; sanctity to the fear of sin; fear of sin to humility; humility to piety; and piety to the Holy Spirit. Of these ten virtues five are external, or belong to the body; and five internal, or belonging to the soul; but all men prefer the tenth, which is רוח הקדש ruach hakkodesh, the Holy Spirit." Even allowing Rabbi Pinchas to be a person on whose judgment we could rely, and whose authority was decisive, there does not appear to me any reason why we should depart from the usual meaning of the term from any thing that is said here. It appears to me plain enough that the rabbi means the constant indwelling of the Holy Spirit; and St. Paul, in this place, may have the same thing in view, and with it the various gifts of the Holy Spirit by which he was enabled to work miracles. By love unfeigned - Εν αγαπῃ ανυποκριτῳ· Love without hypocrisy; such as disposed us at all times to lay down our life for the brethren, and to spend and be spent for the glory of God and the good of mankind.”

“By . . . by, &c.--rather, as Greek, "In . . . in," implying not the instrument, but the sphere or element in which his ministry moved. knowledge--spiritual: in Gospel mysteries, unattainable by mere reason (Co1 2:6-16; Co2 3:6, Co2 3:17-18). long-suffering . . . kindness--associated with "charity" or "love" (Co1 13:4), as here. by the Holy Ghost--in virtue of His influences which produce these graces, and other gifts, "love unfeigned" being the foremost of them.”